最后的审判 (369) 道德經 3-8 解读

日月同辉有其中

《道德經 - Dao De Jing》


4 道沖而用之或（明【音同：名】明【音同：名】）不盈。淵兮（冥【音同：名】冥【音同：名】之中）似萬物之宗。挫其銳，解其紛，和其光，同其塵（重组：地；音同：帝）。湛兮（冥【音同：名】冥【音同：名】之中）似或存。吾不知誰之子，象帝之先。

5 天地（音同：帝）不仁，以萬物為芻狗；聖人不仁，以百姓為芻狗。天地之間，其猶橐籥（重组两字，上人下丙，音：mìng，谐音：名）乎？虛而不屈，動而愈出。多言數窮，不如守中。

6 谷神不死，是謂玄牝。玄牝之門，是謂天地（音同：帝）根。綿綿若存，用之不勤。

7 天長地（音同：帝）久。天地（音同：帝）所以能長且久者，以其不自生，故能長生。是以聖人後其身而身先；外其身而身存。非以其無私耶？故能成其私。

8 上善若水。水善利萬物而不爭（名），處衆人之所惡，故幾於道。居善地（音同：帝），心善淵，與善仁，言善信，正善治，事善能，動善時。夫（含：天）唯不爭，故無尤。


白话译文参考

https://www.daodejing.org/
老子道德经古白话文对照鉴读_百度文库


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《道德經 - Dao De Jing》


4 道沖而用之或不盈。淵兮似萬物之宗。挫其銳，解其紛，和其光，同其塵。湛兮似或存。吾不知誰之子，象（在）帝之先。

5 天地（如若）不仁，（岂能）以（将）萬物為芻狗（乎？）；聖人（如若）不仁，（岂能）以百姓（备；谐音：北）為芻狗（乎？）。天地（land）之間，其（就；含京）猶橐籥乎？虛而不屈，動（含重）而愈出。多（含夕）言數窮，不如守中。

6 谷神（永生）不死，是（音同：市）謂（叫；取彩色拼音字母：Jiao）（宇【含于】宙的）玄牝。玄牝之門（men），是（shi）謂天地（善；shan，取黑体音：沙）根。綿綿若存，用之不勤。

7 天長（截取上首转向：彐，在取一丿放入）地（永；截取撇点与放竖钩两边）久。天地所以（取斤放一横上，取撇点放一横下）能長（并）且久者，以（是【音同：市】由于）其不自（我；截取撇点与放竖钩两边←）生，故（因【←】此可）能長生。是以聖人後其身而身先；外其身而身存。非以其無私耶？故能成其私。

8 上（shang，取黑体音：沙）善若水。水善（先写：兰）利萬物而不爭，處衆（音同：重）人之所惡，故幾於道。居善地，心善淵，與善仁，言善信，正善治，事善能，動善時（谐音：市）。夫（含大）唯不爭，故（将）無（谐音：吾）尤。



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《道德經 - Dao De Jing》


(The fountainless)
4 The Dao is (like) the emptiness of a vessel(jar); and in our employment of it we must be (extraordinarily) on our guard against all fullness(states of being filled to capacity). How deep and unfathomable it is(It is deep and unfathomable), as if it were the Honoured(Beloved) Ancestor of all things! We should blunt our (excessively) sharp points, and (just) unravel the complications(cumber) of things; we should (exclusively) attempt our brightness, and bring ourselves into agreement with the obscurity of others. How pure(refined) and still the Dao is, as if it would ever so continue(be)! I do not know(aknowledge) whose son it is. It(Perplexingly it) might appear to have been before God.

(The use of emptiness)
5 Heaven and earth do not (just) act from (the impulse of) any (extra) wish to be benevolent(gracious); they deal with all things as the dogs of grass are dealt with(being dealing with the dogs of grass). The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with(being dealing with the dogs of grass). May not the space between heaven and earth be compared to a bellows(wind box)?
'Tis emptied(vacated), yet it loses not its power;
'Tis moved again, and sends forth (just) air the more.
Much speech to swift exhaustion lead (so) we see;
Your inner being guard, and keep it free.

(The completion of material forms)
6 The valley spirit dies not, aye (being) the same(exactly identical also);
The female mystery thus do (just) we name(name).
Its gate, from which a[盖亚] t first they issued forth(exhaled),
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.
  
(Sheathing the light)
7 Heaven is long-enduring(perdurable) and earth continues long. The reason why heaven and earth are (extraordinarily) able to endure and continue thus long is (just) because they do not live of, or for, themselves. This is how they are (extraordinarily) able to continue and endure. Therefore(That being the case) the sage puts his own person last, and yet it is found in the foremost place(notable setting); he treatshis person as if it were foreign(extrinsic)to him, and yet that person is preserved. Is it not because he has no personal and private ends, that therefore(that being just the case)such ends(aims) are realised?

(The placid and contented nature)
8 The highest excellence is like (that of) water. The excellence of water appears in its benefiting all things, and in its occupying, without (it being the case that extremely) striving (to the contrary), the low place which (just) all men dislike. Hence (its way) is near to (that of) the Dao. The excellence of a residence is in (the suitability of) the place(whereabouts); that of the mind(intelligence) is in abysmal stillness; that of associations is in their being with the (extremely) virtuous; that of words is in their trustworthiness; that of government is (just) in its securing good order(unblameable system); that of (the conduct of) affairs is in its ability(expertness); and that of (the initiation of) any movement is in its timeliness. And when (one with the highest excellence[brilliance]) does not wrangle (about his low position), (yet) no one finds fault with him.



Source from:
Dao De Jing - Chinese Text Project



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《道德經 - Dao De Jing》


4 道沖（含中）而用之或不盈。淵兮似萬（截取田，含囗，古同：国）物之宗。挫（含土，徒）其銳，解（down，党）其（含共）紛，和（含千）其光，同其塵（含厂，取chan，产）。湛兮似（四）或存。吾不（含下，down，党）知誰（孰；含九）之子，象帝之先。

5 天（和；含千）地（含土，徒）不仁（含一），以萬（万）物為芻狗；聖人不（含下，down，党）仁（含一），以百（百）姓為芻狗。天（和；含千）地之間，其猶（含四）（截取犹嫁接：九）橐籥乎？虛而不（含下，down，党）屈（含厂，取chan，产），動（含十一）而愈出（含工，共）。多言（含一，one，万；含一，one，万）數（截取田，含囗，古同：国）窮，不如守中（中）。

6 谷神（含中）不（含一）死（四），是（十）謂（含田，含囗，古同：国）玄牝。玄牝（截取嫁接：九）之門，是（十）謂天（和；含千）地（含工，共）根（含下，down，党）。綿綿（含白，百）若（含一）存，用（含厂，取chan，产）之不（含下，down，党）勤（含土，徒）。

7 天長地久（九）。天（和；含千）地所以能長且久（九）者，以其不自生，故能長生。是以聖人後其身而身先；外其身而身存。非以其無私（含下，down，党）耶？故能成（含厂，取chan，产）其（含共）私。

8 上善若水。水善利萬（截取田，含囗，古同：国）物而不爭，處衆（中）人之所惡，故幾於道（截取白，百）。居善地，心善淵，與善仁（含一），言善信，正善治，事善能，動（含千）善時。夫唯不爭，故無尤（截取嫁接：九）。